WITH THE ANTIDOTE.

JOHN CALVIN TO THE PIOUS READER.

It is said thatCATO, when about to address theROMAN PEOPLE for the purpose of urging them to correct their extravagant expenditure, began by premising that he should have a difficult task to perform, as the belly had no ears. My task, were I to exhort theROMANISTS of the present day to restore the doctrine of godliness, and cleanse the Church of corruption, would be much more difficult: for I should have to contend not only with a deaf belly, but with blind ambition. We seer that however they may be vanquished in argument, they nevertheless continue obstinate because they think they have to fight for honor and life. I will not, therefore, be so foolish as to attempt in vain to recall them to a sound mind; those of them, I mean, whose contumacy is seen to be altogether desperate. I will rather turn in a different direction, and let all the godly see how abominable the impiety of those men is. Of this I here exhibit no obscure specimen in THE ACTS OF THE COUNCIL OF TRENT, in which they have so explained all their inward feelings, as to leave, nobody in doubt what the state of THE CHURCH would be if it depended on their decision.

But that this may the better appears I beg and exhort my readers first to peruse my treatise on theNECESSITY OF REFORMING THE CHURCH; and thereafter, on comparing, decide to which party they ought to incline. GENEVA, 21st November 1547.

ADMONITION AND EXHORTATION OF THE LEGATES OF THE APOSTOLIC SEE TO THE FATHERS IN THE COUNCIL OF TRENT.

READ IN THE FIRST SESSION.

REVEREND FATHERS, etc. — Seeing that the very nature of the office assigned to us, who in thisHOLY COUNCIL perform the part of Presidents and Legates of the Apostolic See, seems to demand that, amid the multiplicity of business to be despatched in this sacred assembly to the glory of God and the good of the Church, we should repeatedly address you by way of exhortation and admonition; more especially have we thought it right not to omit so to do in this first Session, which will, we hope, give a happy commencement to the whole Council. And we perform this duty the more willingly, because, while we either exhort you to act worthily of this great assembly, or dissuade you from the contrary, we also exhort and dissuade ourselves, who are as it were in the same vessel with you, exposed to the same perils and the same storms; we say, we excite ourselves to watch, that we may neither fall among rocks, numbers of which will doubtless appear during this voyage, nor by our negligence allow the magnitude of the business to overwhelm us like waves of the sea; but, sustained by faith and hope, may guide the vessel in that special direction where a haven of safety shall appear to the glory of God in Jesus Christ.

Therefore, to begin with that of which, particularly at the outset, we ought also to be reminded, each one of us ought to place in his view, first of all, what the things are which are expected from this sacred Council. Thereby each will easily understand how great a burden lies upon him. Now, the things expected (to embrace them all summarily) are those contained in the Bull calling the Council, namely, The Extirpation of Heresies, The Restoration of Ecclesiastical Discipline and Reformation of Manners, and, finally, The External Peace of the whole Church. These, therefore, are the things for which it behooves us to care, or which we ought constantly to pray that God would of his goodness grant.

And there is one thing of which, above all, at the very outset of the Council, we have thought that all, collectively and individually, who have here assembled, and especially we ourselves who preside in this sacred function, ought to be admonished — never to imagine that, either by the individuals here present: or by the whole Council, were all the Pastors throughout the world here met, could a cure be provided for the great evils by which the flock of Christ is now oppressed. If we think that this can be accomplished by us, or by any other than Christ himself, whom God the Father hath given to be our only Savior and Pastor, to whom also he hath given all power, we certainly err at the very foundation in all our doings, and shall still further provoke the Divine anger. For to the former evils which have befallen us, because we have forsaken the very fountain of living water, we add the other very grievous sin of wishing to cure those evils by our own power or skill, so that what the Prophet says in the name of God, accusing his ancient people, might justly be said of us — This people hath committed two evils; they have forsaken me, the fountain of living water, and hewn out to themselves cisterns not fit to contain water. Such cisterns are all the counsels which proceed from our own wisdom, uninspired by the Divine Spirit. Such counsels not only are not able to keep the people in piety and obedience, like water in cisterns; but the more we labor to confirm them by these devices, the more violently do they, like torrents, flow from us, and go away, as the experience of former years, in many places, may sufficiently teach; while it now reminds us that only one method of curing these evils remains — if, acknowledging that all our remedies are useless, and are fitter to increase evils than to take them away, we, who hold the place of Fathers, do in all things flee in faith and hope to the power of Christ, whom God the Father calls his right hand, and to the wisdom of Christ, which is the wisdom of the Father, acknowledging ourselves to be in all things his servants.

Moreover, (says the Apostle,) it is required of stewards that a man be found faithful. ( 1 Corinthians 4:2.) What must now be done, is in all things to show ourselves fit servants. And we shall be fit, if we judge that of ourselves we are by no means fit. For who, says the same Apostle, is sufficient for these things? And therefore we are not to think anything of ourselves, as if of ourselves we were sufficient.

But it is not enough for us thus to confess. The Apostle could say, that by this gate he entered in to fulfill his office, and that he therein showed himself a fit and faithful minister; for he could at the same time say, I am conscious to myself of nothing. But we, if we will confess the truth, cannot but say that, in administering the office assigned us, we are conscious of having failed in very many things, and have in no small degree been the cause of those evils which we are met to correct. For as it is not enough to confess that we are unequal to so great an office, what more must we do in order to be at this time the fit ministers of Christ in renewing the Church? The same thing undoubtedly which Christ himself, the Bishop of our souls, did when he came to found and form his Church.

The same thing assuredly, Fathers, must we do which the very Wisdom of the Father did, when he came to lead many sons unto glory. This is the thing at which we ought now to aim. For he, seeing all men overwhelmed in sin, took the sins of all upon himself, and made himself alone guilty and condemned before God for all, and bore the penalty due by us, as if he had himself committed all the iniquities and crimes of which we had been guilty; whereas he was perfectly free from all taint of sin, inasmuch as he did no sin, neither was guile found in his mouth. What Christ thus did, out of boundless love, towards God the Father, and pity towards our race, justice itself now demands that we shall do, in order that we pastors may not stand guilty before the tribunal of the divine mercy of all those evils by which the flock of Christ is oppressed, and, transferring the sins of all to ourselves, not so much from pity as justice, because in truth we are in a great measure the cause of these evils, implore the divine mercy through Jesus Christ. When we said that we pastors have given occasion to the evils by which the Church is oppressed, should any one think the language exaggerated, and more strongly than truly expressed, experience, which cannot lie, will prove its truth.

Let us look then for a little to the evils by which the Church is oppressed, and at the same time to our sins. But these who can number? Along with other evils, they are more than the sand of the sea, and cry aloud to heaven. Let us therefore circumscribe the multitude of our sins within those limits within which this Council summoned to cure the worst of evils has circumscribed them. These, as we have mentioned above, are three, viz., herestes, decay of discipline, intestine and external war. Here, then, let us see and consider, since the Church has been now for many years vexed with these calamities, in what sources they had their origin — whether we did not in some measure begin — whether we have not fomented them.

First, let us examine the beginning of the Heresies which have everywhere sprung up in this our day. Should we deny that we gave a beginning to them because we ourselves have not been the authors of any heresy, still, inasmuch as perverse opinions concerning faith are a kind of brambles and thorns which have sprung up in the field of the Lord, given to us to cultivate, although these have risen of their own accord, as weeds are sometimes wont to do, yet he who has not cultivated the field as he ought — who has not sown it — who, as the weeds sprung up spontaneously, has not been careful to extirpate them, may be said to have given them a beginning, just as if he had sown them, especially considering that they all derive their origin and increase from the carelessness of the husbandman.

Here, then, let those who are husbandmen in the Lord’s field examine themselves, let them ask their conscience how they have acted in cultivating and in sowing. Those who have done so, especially in these times in which very few labor in cultivating the field of the Lord, have, we presume, little doubt that to themselves belongs the blame of the heresies which have grown rank in every part of the Church. But enough has been said by way of admonition concerning the evils which belong to the first head.

Let us come to the second, which relates to The Decay of Discipline, and what are called Abuses. Here it is of no use to spend time in inquiring who were the authors of those great evils, since beside ourselves no others can be named.

Let us therefore proceed to the third head, which relates to The Obstacles to the Peace of the Church, such as wars, domestic or foreign. For these long ago disturbed the peace of the Church, and disturb it still. Here we only say, that if war be (as God has shown by infallible signs) the scourge by which he chastises us, then as we are guilty under the two former heads, in regard to which we cannot excuse ourselves, so we cannot deny that we are the principal cause of those wars. Such scourges, we presume, God sends in order to chastise us as sinners, and set before our eyes the very sins by which we have most grievously offended his majesty. Here let every one who has observed in what way the Church has been vexed by warlike violence, consider with himself what those things are in which the Church thereby suffers loss. Nor does it matter here of what kind of warfare we speak — whether of the intestine wars of our own princes, or the foreign wars of Turks, which of late years have brought great calamities upon us, or of the wars of those who have thrown off obedience to their pastors, and driven them from their sees. What we say applies in general to all kinds of warfare, including that of those who have wielded weapons against us — have banished pastors from their churches — confounded orders — substituted laymen in the room of bishops — plundered the property of the Church, and obstructed the course of the Word of God. Here we say, that if those who claim the name of pastors will but read what is contained in the book on the abuses of pastors, the greater part of them will find it stated, in express terms, that they have themselves committed them. For they will find that our ambition, our avarice, our passions first brought those evils on the people of God.

Owing to them pastors were driven from their churches, and churches deprived of the nurture of the Word; the property of churches, which is the property of the poor, was taken from them; the priests office was conferred on unworthy persons, and given to those differing in no respect from laity except in dress, and not even in this. Which of these things can we deny that we have done in recent years? Wherefore if the Turk, if heretics do the very same against us, what else do we behold than our own flagrant misdeeds, and at the same time see the just judgment of God — a judgment, however, fraught with mercy? For had he chastised us according to our deservings, we should long ago have been as Sodom and as Gomorrah.

But why do we now bring these things to mind? Is it for your confusion?

Far from it. It is rather to admonish you as dear fathers and brethren, and first of all admonish ourselves how we may be able to avoid the scourges which now chastise us, and the severer scourges impending, unless we repent, that we may escape the dreadful judgment of God — dreadful indeed to all the impenitent, but especially to those who rule. Those who rule, says Scripture, will be severely judged. We see that judgment now begins at the house of God. While priests are cast out and trampled under feet of men, what else is indicated but the Divine judgment upon us, which our Savior foretold when he said that his priests are the salt of the earth, but if the salt hath lost its savor, it is good for nothing but to be cast out and trodden under feet of men? All these things we now suffer. If it were for righteousness’ sake, like our forefathers, happy were we; but now it is justly, because the salt has lost its savor. We do not at all suffer for righteousness’ sake; for in all our afflictions we see the just judgment of God. Would, indeed, that we did see it; for this were the first step of escape from all the judgments and chastisements of God, and of entrance into favor and true glory.

It is this that has made us longer and stricter in calling these things to mind. For unless these things be known, and thoroughly understood, in vain do we enter the Council, in vain do we invoke the Holy Spirit, who always makes His first entrance into the soul of man by condemning the man himself, that He may convict the world of sin. Wherefore, unless that Spirit have first condemned us to ourselves, we may be assured that he has not entered into us, and will not even enter if we refuse to listen to our sins. For the same thing will be said to us which was said to the ancient people by the Prophet Ezekiel, when without acknowledging their sins, they wished to inquire at God through the Prophet. The Prophet speaks thus, — “The children of Israel came to me to inquire at the Lord, and sat before me. But thus saith the Lord, Have you come to inquire at me? As I live, saith the Lord, I will not answer you. And he adds, “If you judge them, show them the abominations of their fathers.” In these words God shows why he refused to answer them, viz., because they had not yet listened to their own abominations and those of their fathers. Wherefore, seeing the Divine Spirit who then gave responses is the same whom we now invoke, while sitting before the Lord, you see what we have to do to procure a proper answer, and at the same time how necessary it was for us who preside in this sacred assembly to employ our first address in laying open our sins.

But as we now see some grievously lamenting, first their own sins and those of our order, and with earnest prayer imploring the Divine mercy, we have the strongest hopes that the Spirit of God, whom we invoke, has come to us. For we regard as the grand pledge of the Divine mercy, this very commencement of the Council in which we are now convened to raise up and renovate the almost fallen Church, as the ancient people, after their long captivity among foreign princes, returned to Jerusalem to rebuild the Temple. In the state of that people, in their joyful departure for their native land, and the rebuilding of the Temple, we may behold an image of our own time and state, especially in this Council, and in the example of the leaders of that people, You who are leaders of the people of God on their way to the heavenly country, see your duty. Wherefore, we strongly exhort all of you often to call to mind what is written in the Books of Ezra, and Nehemiah, and Daniel, in which the counsels of all the leaders of the people are unfolded, as having always had this one end in view, viz., by confessing their own sins and those of the people, to stir up all to repentance and supplication for the Divine mercy. When the people did so, everything went well with them. If we would expect success, and a happy issue in rebuilding the Church, for which cause we have here gladly assembled, we must follow the same counsels, and this the more, because greater contests await us in rebuilding the Church than they had in rebuilding the Temple. For if many opposed them to prevent the accomplishment of the work, and many, too, when they could not prevent it, derided, rest assured that we too shall not be without mockers, and others who will do their utmost to call us off, and deter us from our undertaking. We shall have to wrestle not only with flesh and blood, but with spiritual wickednesses in high places. But He in whose name we have engaged in the work is more powerful than they. “Wherefore, let us trust in him, let us call upon him in prayer, and he will bring all things to pass.

But as this Council is intended both for deliberation and judgment, as we are both to deliberate concerning the things which pertain to the good of the whole Church, and judge as well of things as of persons, (for we sit as it were judging the twelve tribes of Israel, in which is comprehended the whole people of God,) this seems the most proper place for admonishing ourselves, to beware of those things which usually impair the faculties both of deliberation and judgment. These are the passions of the mind, and are also termed perturbations, because they disturb the judgment and feelings, and pervert them from what is right and true. Among these things we must specially guard against those which a heathen historian rightly discards from counsel when he says, “All men consulting on dubious matters should be free from anger, hatred, and friendship.” To such passions all mankind are prone, but those are particularly so who are in the service of princes; for they are under stronger affections, and most readily speak from favor or hatred, no doubt, as they think the princes themselves affected, to whom they look for reward. When we speak of princes we mean as well those called ecclesiastical as those who are secular; and though we acknowledge and are glad that we have Christian princes, a privilege which in ancient times, when the Church was newly founded, our fathers had not, still it must before all things be observed by us in this Council, that this is not the place for praising any one but God alone, in Jesus Christ, justifying him only, and condemning every class of men, and first of all ourselves who thus speak, so that we should say with Daniel, “To us belongs confusion of face; to our kings, our princes, and our fathers, who have sinned; but to thee our Lord God, mercy and forgiveness; for we have forsaken thee, and not listened to the voice of the Lord our God, to walk in the law which he hath given us by his servants the Prophets. And all Israel have broken thy law, and turned aside from hearkening to thy voice, and curse and detestation have descended upon us.” ( Daniel 9:8-11.)

This is perhaps the place where, after the example of the same Prophet whose words we have just quoted, we who are priests should not only confess our own sins, but those of the people and the princes, before God and his Church, and implore pardon for all. For Daniel speaks thus, — “When I was yet speaking and praying, and confessing my own sins and the sins of my people” — under the name of people in this place comprehending people of all ranks, as his confession just quoted declares.

In this matter he seems plainly to intimate what we who have come hither for the safety of the whole Church, now suffering from so many evils, have to do, namely, with tears to confess our own sins, and also those of the princes and people, as we now do abundantly in the spirit of sorrow, but would do more exuberantly in words, were the princes themselves present to join us with their confession and their tears. But in such matters the sins of the priests, and princes, and people also, are bound together, as the Prophets express it, as with a rope of sins, so that it is difficult to inquire into the sins of one class, without at the same time making manifest the sins of other classes. Hence Ezekiel, accusing all classes in one continued discourse, thus speaks in the name of God among his ancient people. “Their priests have despised my law, and polluted my sanctuary. Their princes in the midst of them, like ravening wolves, in shedding blood, destroying souls, and greedily following after lucre, have made no distinction between sacred and profane. The nations of the earth uttered calumny.” Would that these words were applicable to those times only, and did not exhibit an image of our own! Would that when we speak of the corruption of priests, we were able to affirm that princes and people have not given the greatest occasion, the largest materials and sanction to it! But let us now reserve our words for a more reasonable time, and open fountains of common tears.

We now return to those whom we have taken it upon us to admonish, especially the Bishops who have come hither with mandates from princes.

Our advice to them is to serve their princes with all fidelity and diligence, but, as becomes bishops, to serve as the servants of God and not as the servants of men. Be unwilling, says the Apostle, to be the servants of men. First, let them serve the one King Christ, to whom God the Father hath given all power; next, for his sake let them serve all, and especially their princes, giving honor to whom honor is due, tribute to whom tribute.

And we exhort them to serve their princes in regard to honor, as they bear their commands in words in which nothing almost is proposed but what is honorable and aims at the public good. In one word, let them so serve as aiming especially at the honor of God and the utility of this Council, which has been convened for the public good. Wherefore as we most earnestly exhort all who are to give their opinions here before God and his angels and the whole Church, not to speak for the favor of any man, so much more do we exhort them not to utter a sentence from hatred of any man, though he bear the character of an opponent, or hater, or an open foe.

In fine, it is our earnest wish and exhortation in the Lord, that we abstain from all strife among ourselves. For these are the things which grieve and repel the Holy Spirit whom we have invoked, and without whom we shall not be able to do anything at all for the good and peace of the Church. For, says the Apostle, seeing there are contentions among you, are you not men and do you not walk after man? In calling them men, he means that they are devoid of the Spirit of God.

But in all things which pertain to The Reformation of the Church, (the object for which we have met,) it behooves us to imitate him who formed it at first, of whom, when entering upon his work, the prophet in the name of God thus speaks: “Behold my servant whom I have chosen, my beloved in whom my soul is well pleased; I have sent my Spirit upon him, he will announce judgment to the Gentiles: he will not contend, nor cry.

The bruised reed he will not break, the smoking flax he will not quench.”

This Spirit of peace, charity, and meekness, as we ought always to show before all and with all, so more especially in this sacred assembly in which we have met, that by the grace of the Spirit himself an end may be put to the contentions which have too long vexed the Church. Wherefore we who bear the office of peacemakers must be particularly careful not to give any one any handle for contention. This and all other inconveniences and hinderances shall we avoid by the only means of peace, and we shall arrive at the wished for haven of peace, if with prayers sent from humble and contrite hearts we beseech the Spirit of Christ, who is our peace, to preside in this Council, to pour light into our hearts, and overrule and direct us in all things to his own honor and the real good of the Church.

For to such he himself says: “While you yet speak, lo! I am present.”

Wherefore, we entreat you in the Lord to be constant in such prayers with all possible charity, that with one mouth and one spirit we may glorify God the Father in Jesus Christ, who is God blessed for ever. AMEN.

CALVIN’S PREFACE TO THE ANTIDOTE.

The name ofSACRED COUNCIL is held in such reverence in the Christian Church, that the very mention of it produces an immediate effect not only on the ignorant but on men of gravity and sound judgment. And doubtless, as the usual remedy which God employed from the beginning in curing the diseases of his Church was for pious and holy pastors to meet, and, after invoking his aid, to determine what the Holy Spirit dictated, Councils are deservedly honored by all the godly. There is this difference, however, — the vulgar, stupified with excessive admiration, do not afterwards make any use of their judgment, whereas those of sounder sense allow themselves, step by step, and modestly, indeed, but still allow themselves to inquire before they absolutely assent. And so it ought to be, in order that our faith, instead of rashly subscribing to the naked decisions of men, may submit to God only.

This is objected to by those who are persuaded, or at least would persuade others:, that no Council whatever, provided it have been duly called, can err — inasmuch as it is guided by the Holy Spirit. Accordingly they insist that everything proceeding from it shall be received, like an oracle, without controversy. How much wiser is Augustine who, from his singular modesty, indeed bestows no small honor upon Councils, and yet ceases not to observe the moderation which I have described. Writing against the Arian, Maximinus, he says: “I ought neither to adduce the Council of Nice, nor you that of Ariminum, as if to prejudge the question. I am not determined by the authority of the latter, nor you by that of the former.

Founding on the authority of Scripture not peculiar to either, but the common witness of both, fact contends with fact, plea with plea, reason with reason.” So much liberty does this holy man concede to himself and others, that he will not allow the Council of Nice to operate as a previous judgment, unless the truth of the case be plainly established from Scripture.

But there is no occasion at present to dwell longer on these Ancient Councils. I have to treat of THE COUNCIL OF TRENT, which was of a very different description. When many corruptions were seen in the Church, when grave disputes on doctrine had arisen, a Council was long and ardently desired by many who hoped that by this means all evils would be ended. In this, indeed, they erred. For as matters are at present constituted, those possessed of any discernment easily perceive that no alleviation of evils is to be hoped from those who have the power of calling and holding a Council. Still as no better method appeared, very many persons not ill-disposed, who wished well to the Church, anticipated some good from a Council. Accordingly, being desired by many, it was at length demanded, as it were, by the common voice of Christendom.

Of the causes which delayed it for a considerable time, the more discerning are aware. For as to those causes which the Roman Pontiff alleges in his Bull, whosoever does not see them to be impudent fictions is more than blind. The causes which induced him to weave all possible delays, he himself best knows; and yet we can in some measure conjecture. Some think he was afraid lest the Council might as a kind of vulgar thing be held cheap, both by princes and people, if it were at once so easily obtained.

For long expectation, provided it does not tire out men’s patience, usually adds a new value to things. I think, however, that there was a different reason. Although he knew that the Council which he would give would be nothing else than a hired crew of his own followers, among whom he himself alone would be eminent; still, such is the power of an evil conscience, that he trembled at the very mention of a Council. For with such dissolute and unbridled license is the Papal tyranny exercised, that those who are most desirous to preserve it in being, have no doubt as to the necessity of curbing it. Hence, not without cause, he endeavored by spinning out the time to escape from any diminution of his power. This afterwards appeared still more clearly; for all the steps which he took in ordering his Council, contrary to the received custom, are so many proofs of the distrust which I have mentioned. To omit an infinite number of other things, why were three legates sent but just that they might operate as mutual checks, and each prevent the other from attempting anything? In his own band, though they are all his sworn serfs, he found none whom he could trust.

Such were the private views of the Pope. A different view was taken by those who are unwilling that the present state of the Church, be it what it may, should be disturbed. They held that anything was better than to enter on a regular discussion of the subjects debated in the present day.

Why so? Partly because it seems to them unbecoming to raise discussion, in any form, as to human decrees which have once been received; partly because violent possession delights them more than free government in any shape. For how few are those who now defend the Papacy under the pretext of zeal for the Church, who do not desire the liberty of the Christian people to be so crushed, that no one may dare a whisper about correcting the vices of the Church, or who do not clamor that a Council is needless, and that atrocious injustice is done to prior decisions, if they are not adhered to without any mention of a Council. What else is this, they ask, but to do what has been already done? And what license will be given in future to innovation and disturbance, if we do not acquiesce in things once decided? If the decisions already given are oracles of the Holy Spirit, what can be gained by new discussion? All this is easily refuted.

Questions are agitated in the present day which were never before duly discussed; and it is plain that both the doctrine and the whole administration of the Papacy are so much at variance with the majority of ancient Councils, that nothing more opposite can be imagined. Moreover, the diseases under which the Church labors are so various and deadly, that at no period was it ever more necessary to hold a Council, if indeed there were any hope that a lawful Council could be obtained. It is apparent, therefore, that those who thus speak have not the least sense of true piety, but at ease, and almost with joy, contemplate the miserable distraction of the Church. Their assertion, that matters which have once been decided cannot again be lawfully agitated, is too absurd. For in this view, wherein does the Holy Word of God differ from the decrees of man? If they would go back for their authorities to those purer ages which were distinguished for learning and piety, they might perhaps be listened to; but the Councils by whose decisions they wish to fetter us are those in which nothing but the grossest ignorance appears, united to barbarian ferocity. That this is strictly true will be made plain in its proper place. It furnishes the true reason for their talking so loudly of final judgments already pronounced.

Moreover, if hithero there was any doubt how great the difference is between a Council and the tribunal of the Holy Spirit, from which there is no appeal, a striking illustration has been given us in THE COUNCIL OF TRENT. They contend that a Council cannot err, because it represents the Church. What if the latter position be denied to be true? But in order to determine the point we must, I presume, see who the men are that compose it. Perhaps forty Bishops or so are present. I do not keep to a number, nor much care about it, as it is of little consequence. Let the advocates of Councils answer me in good faith. Were any one to review them all in order, how many of them would he not contemn? Nay, when the venerable Fathers look in each other’s faces, it must be impossible for them not to feel ashamed; for they know themselves, and are not ignorant of the opinion which they have of each other. Hence, if you take away the name of Council, the whole Papacy will confess that all the bishops who attended were nothing but dregs.

I am willing, however, to let other nations keep their ornaments untouched. I will only ask my French countrymen what price they set on the portion which they contributed? They doubtless hold the kingdom of France to be one of the leading branches of the Church. Why, then, it sent but two bishops, one from Nantes, and another from Clermont, both equally dull and unlearned. The latter was not long ago deemed as ridiculous as a buffoon, and so libidinous, that he was wont to track out dens of infamy with the scent of a pointer, till he placed himself under the discipline of a notorious Parisian, Sosia. After this he became suddenly wise, if men can so easily be, made wise by a lady of the school of Francis Picart. It is clear that the master is completely devoid of brains, belongs to the class of fanatics, and is little better than a madman. The Archbishop of Aix I scarcely count a Frenchman. He of Asti, however, as is usual with curious men, was present as an idle spectator. I ask you, my countrymen, who among you can persuade himself that anything which even a countless multitude of such men could have vented proceeded from the Holy Spirit? The two of whom I speak never had a taste of even the first rudiments of theology. How miserable, then, will the condition of the Christian Church be, if everything which pleased them, and a few no better than they, is to be held oracular! And yet very many are so thoughtless, that when they hear of the publication of the Decrees of the Holy Council, they reflect not that the authors of them are persons to whom they would not give the least credit in the paltriest question. Did this occur to them they would instantly reject with indignation and trample under foot what they now inconsiderately kiss. Why? Is there anything which their judgment approves? Not at all. But reverence for the Council blinds them.

What folly, when you knew the ass to tremble at his lion’s skin!

But here it may be objected by the opposite party, that the decision did not rest with the bishops alone. I am aware. And this I particularly wished to observe. For there are certain garrulous and audacious monks, some of whom hunt after mitres, and others after cardinals’ hats, while all of them sell their prattle to the Roman Pontiff. Let us assume, however, that they are excellent persons, and theologians of no common erudition. This, however, I know, that the venerable Fathers, on whose nod all religion depends, are preceded verbally by a set of sophists whose dicta they afterwards chant. What end then does it serve for them to mount a lofty seat, and then like demigods give out what a lower bench has dictated?

Where is that representation of the Church to which they bind the Holy Spirit, if they are compelled precariously to borrow elsewhere what they need — if they would not be silent or speak in error? Your axiom is, that whatever be the meeting to which you give the name ofUNIVERSAL COUNCIL, there the Holy Spirit presides, and nothing can proceed from it that is not heavenly and divine. Meanwhile, you appoint hungry, venaltongued monks, to whom this fancied spirit of yours must listen. They, in long and formal discussions, debate whatever is to be defined by the fathers: so I have heard; they keep quarreling and croaking away like the frogs of Aristophanes. At length those famous decrees are concocted and afterwards given out as the responses of the Holy Spirit. And why should I misrepresent in a matter which is perfectly notorious? It is certain that there is no school so obscure as not to look down with contempt on anything coming from the theologians of Trent. What then? Shall we think that the moment they have changed their place, they receive a sudden afflatus., as if, like the priestesses of Apollo, they had entered the Delphian cauldron? Absurd! Were it to be announced today to the Sorbonne at Paris, that the Fathers of Trent differed in one iota from their decisions, the brains of its doctors would instantly warm, and they would rush forth to the combat. Not only would they set the authority of the Council at nought, but assail every man of them by name with the fiercest invectives. But here, if they give a white ball in support of their absurdest dreams, all the schools of France, Spain, Germany, and Italy will vie in applause. How dishonest then to obtrude and call upon the Christian world to worship that which they in their hearts utterly disregard!

But suppose we assume that those disputants who sweat in forging decrees are not only wondrously acute and learned, but are angels just come down from heaven; and suppose we also pardon our opponents the great absurdity of holding that a Council, which they proudly affirm to be guided by the immediate inspiration of the Spirit, goes a begging to a few individuals for that which it sends over the whole world as of divine origin — not even thus will the Council of Trent obtain a particle of credit. For nothing is determined there save at the nod of the Roman Pontiff. In future, then, let them have done with their bombast, that he who rejects the decrees of the Council fights not with men but with God — that they are nothing but instruments, while he is the President who guides their minds and tongues by his Spirit. Were it so, I hold that they themselves insult the Holy Spirit by reprimanding him through their Pope, to whose decision and censure everything is subjected. I speak of what is perfectly notorious. As soon as any decree is framed, couriers flee off to Rome, and beg pardon and peace at the feet of their idol. The holy father hands over what the couriers have brought to his private advisers for examination.

They curtail, add, and change as they please. The couriers return, and a sederunt is appointed. The notary reads over what no one dares to disapprove, and the asses shake their ears in assent. Behold the oracle which imposes religious obligations on the whole world! Why do they not openly confess the thing as it is — that ten or twenty monks, whose labors they have hired, concoct the decrees — that the Pope puts his censorial pen through whatever does not please him, and approves of the rest — that nothing is left to the Council but the burden of publishing? In ancient times, after the Roman Senate had deliberated, the plebeians examined; but the Pope, by no means contented with examining, arrogates right, moreover, to correct anything that does not please him in the deliberation of the Council. Presumptuously does he so act, if he thinks that the Holy Spirit is presiding there. We, however, I presume, may with impunity despise it, because we are aware of its being composed by such doctors, and corrected by such an Aristarchus. The proclamation of the Council is entitled to no more weight than the cry of an auctioneer.

But not to preface longer, should I, while trusting to the sure testimony of the Word of God, call the decrees of a Council in question, methinks I have proved that there is no reason why sober readers should charge me with presumption. But now, who that is not more than fatuous can be angry with me, when compelled by the necessity of maintaining the truth, I hesitate not to expose an ape though adorned with purple and let all see him to be the ape he is? I have already amply shown that those Neptunian fathers are not so formidable with their Trident as that one may not boldly flagellate them with the Word of God, nor so sacred as to make it impious to touch them. But to my view that is not now the question. The mask which the Roman Pontiff has placed on the eyes of men is one by which no seeing man can be deceived. When, ten years ago, a Council was everywhere talked of, and the belief accordingly was, that the Pope could no longer by equivocation escape from collecting his flocks in good earnest, and bulls of citation had begun to fly about, I for my part conjectured that the summonses founded on the bulls would gradually go off into smoke. For I remembered another bull of Mantua, under the pontificate of Pius II., which, after much swelling talk, had instantly vanished. But if a Council were at length to be assembled, I considered with myself that the Roman Pontiff would use every means to dazzle the eyes of the simple with no ordinary splendor: and, to confess the truth, this thought made me exceedingly anxious. As to one thing there was no doubt, viz., that whoever should be allowed to sit and give their opinion, all of them, some ensnared by ambition, others blinded by avarice, others inflamed with rage, would be mortal enemies to sound doctrine, and being bound together in secret conspiracy to establish the tyranny of the Pope, would exert themselves to destroy the kingdom of Christ. There might, perhaps, be a very few unaffected by this cruel and impious feeling, but still without the manliness to resist it in others. I therefore immediately concluded, that under such unjust judges, the truth would be oppressed without being heard. For it was not even to be hoped that any one pious and right-hearted man would venture, at the expense of his life, to purchase one hour’s audience. Meanwhile many unskillful, though otherwise honest persons would be imposed upon, by the plausible axiom that the decision of the Church must be acquiesced in. Thanks to the Pope for furnishing us with a display which our very children will hold in derision! I ask nothing of my readers, however, but to lay prejudice in favor of either party aside, and come unbiassed to the discussion. This they can only do by withdrawing their eye from persons, and fixing it on the subject.

ON THE PREFACTORY DISCOURSE BY THE LEGATES IN THE FIRST SESSION AND OTHER PRELIMINARY MATTERS OF THE COUNCIL.

It is well! At length the Romanists confess, that the fearful distraction of the Church at present, which all good men deplore, is in a great measure attributable to themselves. Any one, not very shrewd, on hearing this candid confession, will forthwith conceive good hopes. And the exhortations which follow exhibit no ordinary zeal for the renovation of the Church. Thus, that part in which they declare that none can succor their falling affairs save Christ the only Shepherd, that therefore they must implore and listen to him alone; that all will go prosperously if he guides all their actions and presides, over them; that all other counsels, other arts, are but leaky cisterns which let out water; that the wisdom of man does nought but further provoke the anger of God, and increase evils rather than cure them — of all that part, I say — how strongly it breathes of piety!

But it is apparent from the acts which followed, that those were vain words given to the winds. Nay, they do not wait till a judgment is formed from their acts. For in regard to the doctrine of salvation, which they have wholly adulterated by their impious and abominable fictions; in regard to the sacraments which they have utterly vitiated, and which they prostitute to a vile and shameless trafficking, they find nothing in themselves to correct. How little aid, then, do they bring to ruined affairs! And truly we can expect nothing from the Tridentines who serve under Neptune but what is of a watery nature, when the business to be undertaken is the Reformation of the Church. But when persecution is to rage against the innocent, and impious tyranny is to be confirmed by the blood of the godly, they at once blaze into flame. Indeed, something resembling this may be seen within the realm of Neptune, when with roaring noise he lashes the waves into foam. Soon, however, it bursts by its own tumescence, and the uproar immediately subsides. They, in like manner, as soon as the smoke has cleared away from their forehead, show without disguise what the nature of their conduct is to be in regard to the principal head. They are to cling with a death-grasp to all their impieties, while we who desire nothing but the reign of Christ, and maintain the pure doctrine of the Gospel, are to be judged heretics. For thus, before cognisance is taken, they declare all heretical who have dared at this time to move a whit against the received doctrine of the Roman Church. What is this? The whole Christian world was in expectation of a Council in which controverted points might be regularly discussed. These men avow that they sit for no other end than to condemn whatever is not to their mind.

Therefore, let no man any longer deceive himself: From their own mouths we hear that this pompous Council is held not for inquiry, but to establish that kind of doctrine, be it what it may, with which monks and sophists have imbued the world; that all rites shall remain by whatever superstition they may have crept in; and all the fetters of conscience be drawn into a tighter knot.

Can any one still be so stupid as to think of seeking any alleviation of our evils from a Council? We complain that the whole doctrine of godliness is adulterated by impious dogmas; that the whole worship of God is vitiated by foul and disgraceful superstitions; that the pure institution of the sacraments has been supplanted by horrible sacrilege; that their use has been converted into a profane trafficking; that poor souls, which ought to have been ruled by the doctrine of Christ, are oppressed by cruel bondage; that nothing is seen in the Christian Church that is not deformed and debased; that the grace of Christ not only lies half-buried, but is partly torn to pieces, partly altogether extinguished. All these complaints, which we have made for many years, and in published books, and which we make in our daily sermons, we are prepared to prove well founded, whenever a freedom of utterance is given. Such is the goodness of our cause, that it does not at all fear the light. And many are the tens of thousands so firmly persuaded of it, that they desired no farther investigation. Still, lest the Christian world might lay aside dissension, and unite in holy concord, a Council is summoned. Ought not its members to have discussed controverted points before they prejudged either themselves or others? They allow nothing of the kind. Nay, should any one have attempted to change one tittle of their customs, they hold him as already condemned.

Behold the specious Reformation, with the promise of which they have hitherto amused the world! The many portentous idolatries by which the Church of God is deformed — the many defilements of superstitions — the many profanations of sacred things — the vast sink of errors must not be touched. There is to be no diminution of the tyrannical yoke of impious laws by which miserable consciences have been ensnared; but all who desire any change are to be judged heretics. Where is that hearing which many were simple enough to promise themselves? If religion had any hold of their minds, nay, if they had any belief of a God, would they so confidently, and, as it were, in jest, skip over matters of so much moment?

The glory of God is in question, the everlasting kingdom of Christ, the safety of the whole Church. They are compelled, in compliance so far with the common wishes of the Christian people, to hold a Council. They, however, premise, that they come for the very purpose of cutting off all hope of reform. For these words are the same in effect as if they had plainly and distinctly declared that the future would be no better than the past. And yet in thus acting they exhibit nothing foreign to their character.

For in the overthrow of piety and the corruptions of sacred things, which in the present day all good men deplore, there is nothing of which those men who sit as judges do not deserve the blame. Do we wonder, then, if, while they themselves are the accused parties, they proceed forthwith, without touching the cause, to pass sentence in their own favor? It is more than absurd to leave the power of judging to those whose criminality is under discussion. And yet, what do they gain, but just to make all who have eyes aware that they do not in the least repent of their crimes while they pertinaciously defend everything of which we accuse them? They will not succeed, however, in getting a sanction to their impiety, because they are themselves obstinate.

Some one will now ask, What then do they hold forth as the benefits to be derived from a Council? To put an end to wars among Christian princes and give tranquillity to the Church. Folly! For who knows not that the Romanists are bellows which fan the flame of warlike commotions wherever their blast is applied? The only thing remaining, therefore, is to restore lapsed discipline, especially in their own clergy. With what faith they have exerted themselves in this direction is apparent from their acts; for they there, as we shall see, open up a way by which everything which has been allowed in time past is to be allowed in future. But to prevent it being thought that after all this costly show nothing has been done, there will, perhaps, be some reformation in caps and shoes, and other parts of dress. While they in this way mock God and men, they are not ashamed to personate the Prophets, as if the three Legates of Antichrist were the three intercessors of whom Ezekiel speaks, who first threw themselves into the breach to appease the anger of God. They make an humble confession of sins — they mention groans and tears, the signs of repentance. I believe the person employed as their reader on this occasion must have found it difficult to keep from laughing.

But while they wish to act as players, one expression escapes from them, which I think should be regarded as a divine prediction; for, like Caiaphas of old, what is to prevent the enemies of Christ from prophesying? They declare that the Holy Spirit is not present with them if they do not accuse themselves; they say that he will not be present so long as they refuse to listen to their sins. I receive the oracle. Afterwards, indeed, to give eclat to their assembly, they falsely state that they see tears. But while the case itself proclaims that they remained obstinate in establishing the kingdom of impiety, we believe, according to their prediction, that nothing governed them less than the Holy Spirit. And who sees not that they were forced, against their inclination, by the secret impulse of God, as if they had been put to the question, to make this confession? They adduce Ezekiel as a witness, who declares that God will not answer the people if they do not first acknowledge their own abominations and those of their fathers.

Where, then, is such an acknowledgment on their part? Let them be silent, then, or confess that they send forth the figments of their own brain at random, But if I have not yet convinced all men of this, at least let the reader remember, that when we come to discussion, truth itself must decide whether their decrees proceeded from the inspiration of the Holy Spirit. Formerly they gave out, that all decisions of a Council were, without exception, divine responses. Now, God has extorted this confession from them as if they had been malefactors on the wheel.

Whether the Spirit of God presided over the Council must be decided by this test — Did they condemn their own and their fathers’ abominations, and turn to true repentance? Let any one who would not be voluntarily deceived try the following canons by this rule. If I do not make it clearer than day that there was not a whir more of repentance in them than in the worst of the Israelites, let it be, as they insist, that it was the voice of God, and not of man. Therefore, as they choose to compare their crew with Ezra, Nehemiah, and the other leaders of the ancient people, and say, by the mouth of their reader, that in the spirit of sorrow they duly lamented their own sins and those of the people, let them, I say, be forgiven for their insolence in putting an atrocious affront on the holy servants of God, by comparing them to a filthy herd of swine, and let them with dry eyes impudently boast of their tears; for what is it that they may not do? Still they cannot deprive us of the liberty of forming our decision from facts rather than words. Herein, indeed, they are very ridiculous. After declaring that they have abundantly wept over their sins in godly sorrow, they exhort themselves and others to open fountains of tears. The rhetorician must surely have been oblivious when he composed this declaration for them: or what if he wished to expose them to derision, as they deserved? The latter may be the true explanation, but I pass it as a matter with which I have no concern.

It were irksome to follow out every single point, nor is it necessary; for they so mingle praise and exhortation, that there is nothing in either but fiction and sheer falsehood. When they accuse our churches of expelling their pastors, substituting laymen in their stead, confounding orders, plundering ecclesiastical property, impeding the course of the word of God, our answer to their accusations is at hand. First, they give the name of pastors to those of whose expulsion they complain, How long will this title be usurped by men who have nothing pastoral but the badge of a silver staff? The confounding of orders which they deplore is nothing else than a moderate restoration of discipline. They insist that they themselves shall be counted sacred in consequence of having been anointed. Fortified with this privilege, they hold that their vices cannot be touched. Hence, provided they may do as they please, everything will be duly ordered. If this sacred order is violated, all things are in their judgment as much confounded as if the heavens were falling. As to the plundering of property, I wish our people were as well prepared to give satisfaction to God as we are to make a candid and true defense against our accusers. That idle-bellies have been deprived of the means which they were swallowing up, I admit. Let us see whether anything was taken by robbery from the Church. It is certain that that which the venerable Legates now dedicate to the Church had been seized by robbers. It is certain that it was not only spent in stuffing their gullet, but basely squandered on debauchery, gaming, theatrical indecencies, and in other ways not a whit better. The poor were neglected. They more frequently squeezed something out of the teachers of schools than aided them with salaries. Now, on the other hand, if the administration is not yet so pure and holy as were to be wished, at least godly pastors are maintained to feed souls with the doctrine of salvation; something is expended on schools; the poor have ten times more distributed to them than they used to get. Some portion also is bestowed on other uses, neither profane nor liable to censure. See why they charge our adherents with plunder! But what have I to say to the charge of impeding the course of the word of God? It is a very serious charge. I am altogether at a loss how to meet it. Nefarious extinguishers of pure doctrine! dare you impute to us the very sacrilege of which you are guilty before God and his angels and the whole world? Yet I wonder not that they spoke so in such a meeting — a meeting to which they knew nothing would be palatable but what was villanously said.

But there were other monitors whose business it was to correct any omission or error of the Legates. There are extant some speeches delivered by monks who, we are to believe, were a kind of channels through which the Holy Spirit flowed out of the mouths of the fathers. There is also one by a bishop, I know not who, than which nothing can be imagined more absurd. The sum of the whole is, that we are to be put down by brief decisions, because it must remain a settled point, that before our friends appeared everything in their doctrine was good and pure. Because Isaiah promises that the Lord will be a wall and rampart to Jerusalem, one Sotus (which in French means stupid and fatuous) devises a twofold bulwark for the Church — one of divine, and another of human laws; and in this foolish imagination he exults as if he were heading a magnificent triumph over us. Could I lose labor and time in hunting down such a creature? To me it is more than enough to have pointed to it with the finger. Because cities are fortified with a wall and rampart, the Lord declares that he alone will serve for both. But the interpretation of Sotus transfers the rampart to human laws, and teaches that the ruins of the Church cannot be restored in any other way than by filling up the breach which we have made.

Another, named Marinarius, exhales smoke from his Carmelite kitchen, and says that our gospel liberty is a pretext for all kinds of corruption; and to give his oration a sprinkling of elegance, he exclaims, — O, impure and vile! Although they have no shame, they will not dare to deny that vice stalks among them with greater freedom than with us. That with us, assuredly, there is more real and chaste severity and a stricter discipline, our daily sermons testify; and yet this dog, just emerged from the mire of a fetid cloister, is not ashamed thus to bark at us. But, after abolishing vows, throwing off celibacy, contemning holy prayers, treading fasting under our feet, and rejecting the customs of our fathers, we have seized on the opportunity of sinning as the leading principle of our life! What kind of life, then, did the Apostles lead? They knew nothing of the celibacy for which the Papists contend; under them there was no mention of vows; they laid no burden on the conscience as to the choice of meats. Contented with the rule which their Lord had prescribed, they attempted not to fetter any by laws and traditions. There is nothing of which we are calumniously accused which might not be equally charged against the Apostles. The kind of vows of which we disapprove is evident from our writings. Into what a sink of impurity the whole world has been plunged by their celibacy, which we desire to change for holy marriage, is but too well known. When Paul censured celibacy in younger widows, his reason was because some of them had gone over to Satan. At the present day it is well ascertained that there is more obscenity in the cloisters of monks and nuns than in common dens of infamy. Wherever priests penetrate.they leave some impress of their unchastity; as if they had been prohibited from marriage solely for the purpose of giving free scope to their lust in any quarter. And shall all this experience not have the effect of inducing us to relieve them from the necessity of celibacy? He falsely asserts that we condemn Christian fasting and holy prayer; but he does it securely, because he knew that he would receive the more applause the more bacchanalian rage he vented against us. Meanwhile, this worthy vindicator of gospel liberty describes all the servile superstitions of the papacy as its proper fruits, solace, delight, and nourishment! It is strange he did not also call them celestial nectar and ambrosia! What can you make of an animal like this?

Paul teaches that Christian liberty consists in the free use of things indifferent; and though, as is becoming, he makes the external use subordinate to charity, he allows no fetters to be laid on the conscience, and carefully admonishes us to